Shloka 14

Vashikarana–Stambhana Prayogas and Garbha-Sambhava Yogas

Devanagari script

भृङ्गराजस्य मूलं तु पिष्टं शुक्रेण संयुतम् / अक्षिणी चाञ्जयित्वा तु वशी कर्यान्नरं किल

Transliteration

bhṛṅgarājasya mūlaṃ tu piṣṭaṃ śukreṇa saṃyutam / akṣiṇī cāñjayitvā tu vaśī karyānnaraṃ kila

Translation

นำรากภฤงคราช (bhṛṅgarāja) บดให้ละเอียดผสมน้ำกาม แล้วทาเป็นอัญชนะ (añjana) ที่ดวงตา กล่าวกันว่าย่อมทำให้บุรุษตกอยู่ใต้อำนาจ.

Word by Word

• भृङ्गराजस्य: of bhṛṅgarāja (plant)
• भृङ्गराजस्य: Sambandha (Genitive/सम्बन्ध)
• Type: Noun
• Root: भृङ्गराज (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी, एकवचन

• मूलम्: root
• मूलम्: Karma (Object/कर्म)
• Type: Noun
• Root: मूल (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन

• तु: but/indeed
• तु: Sambandha/Discourse (Particle)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: अव्यय; निपात (contrast/emphasis particle)

• पिष्टम्: pounded/ground
• पिष्टम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: पिष् (धातु) → पिष्ट (कृदन्त-क्त)
• Form: भूतकर्मणि कृदन्तः (क्त), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘ground/pounded’

• शुक्रेण: with semen
• शुक्रेण: Karana (Instrument/करण)
• Type: Noun
• Root: शुक्र (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया, एकवचन

• संयुतम्: mixed/combined
• संयुतम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: सम् + युज् (धातु) → संयुत (कृदन्त-क्त)
• Form: भूतकर्मणि कृदन्तः (क्त), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘combined/mixed’

• अक्षिणी: the two eyes
• अक्षिणी: Karma (Object/कर्म)
• Type: Noun
• Root: अक्षि (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्विवचन; प्रायः द्वितीया (2nd) ‘the two eyes’ (अक्षिणी)

• च: and
• च: Sambandha/Discourse (Conjunction)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; समुच्चय (conjunction)

• अञ्जयित्वा: having anointed
• अञ्जयित्वा: Purvakala-kriya (Prior action/पूर्वकालक्रिया)
• Type: Verb
• Root: अञ्ज् (धातु) → अञ्जयित्वा (क्त्वान्त)
• Form: क्त्वा-प्रत्ययान्त अव्ययकृदन्त (gerund); ‘having anointed/applied’

• तु: then/indeed
• तु: Sambandha/Discourse (Particle)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: अव्यय; निपात

• वशी: one who subdues; controlling
• वशी: Karta (Agent/कर्ता)
• Type: Adjective
• Root: वशिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; विशेषण ‘subduing/controlling’ (वशी)

• कार्यः: should be made (to become)
• कार्यः: Vidhi (Injunctive predicate)
• Type: Verb
• Root: कृ (धातु) → कार्य (कृदन्त-ण्यत्)
• Form: ण्यत्-प्रत्ययकृदन्त (gerundive/future passive participle), पुंलिङ्ग, प्रथमा, एकवचन; विधेय ‘should be made/done’

• नरम्: a man
• नरम्: Karma (Object/कर्म)
• Type: Noun
• Root: नर (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया, एकवचन

• किल: indeed/it is said
• किल: Sambandha/Discourse (Particle)
• Type: Indeclinable
• Root: किल (अव्यय)
• Form: अव्यय; निपात (hearsay/emphasis ‘indeed/it is said’)

Speaker

Lord Vishnu (in discourse to Garuda/Vinata-putra, as part of instructional material)

Philosophical Teaching

Concept: Kriya-based causality: specific substances and procedures are asserted to yield specific interpersonal outcomes (vaśīkaraṇa).

Vedantic Theme: Bandhana (bondage) through desire and control: illustrates how karma-driven means intensify samsaric entanglement rather than liberation.

Application: Preparation of bhṛṅgarāja root paste mixed with semen; used as añjana (collyrium) to the eyes for alleged attraction/control.

Verse Rasa

Primary Rasa: bibhatsa

Secondary Rasa: adbhuta

Cross References

Related Themes: Garuda Purana 1.178.13–17 (sequence of vaśīkaraṇa/stambhana and bodily loci teachings)

Characters & Entities

• Bhṛṅgarāja

FAQs

What is the importance of bhṛṅgarāja in this Garuda Purana verse?

This verse presents bhṛṅgarāja’s root as an aushadha (herbal substance) used in a specific application, emphasizing the text’s inclusion of practical—sometimes occult—recipes alongside broader dharmic teachings.

How does this verse relate to the Garuda Purana’s main themes like afterlife and dharma?

While not an afterlife passage, it reflects the Garuda Purana’s encyclopedic style: it contains sections on rituals, medicines, and techniques that were traditionally transmitted as applied knowledge within a dharmic framework.

Practical application of this wisdom today?

Treat it as a historical textual reference: prioritize ethical conduct and consent, and do not attempt hazardous or non-consensual “control” practices; for any herbal use, rely on qualified medical guidance.